wold sound that he drank the cuppe to And as when we say of a chylde Thys is suche a manes verye face the wordes ar trwe as the maner of owr lande is to vnderstand them that the face of the one is very lyke the other And as when we say he gaue me his fayth hys treuth in my hande the wordes ar trew as we vnderstande them that he stroke hands with me or gaue ernest in sygne or tokeÌ„ that he wolde byde by his ê“mysse For the fayth of a man dothe al way rest iÌ„ hys soule can not be geuen owt though we geue sygnes and tokeÌ„s of them Euen so say they we haue a thowsand ensamples in the scrypture where sygnes ar named with the names of thynges sygnyfyed by them As Iacob called the place wher he sawe the lorde face to face Phenyel that is goddes face when he sawe the lords face to face Now it is trewe to say of that fylde that it is godes face thowghe it be not hys very face â–ª The same fylde was so called to sygnefie that Iacob ther saw god face to face The chefe hold and pryncypal Ancre that the two fyrste haue is these words this is my body Thys is my bloud vnto these the thyrd answeryth as is about sayde other textes they alege for them selues which not onlye doth not strenght ther cause but rather makyth it wors As the syxte of Iohn whyche they drawe and wrest to the carnall and fleshly eatyng of chrystes body in the mouth when it only meanyth of this eating by fayth for when chryst sayd Except ye eate the flesh of the son of maÌ„ drink his bloud ye shal haue no lyfe in you Thys caÌ„ not be vnderstande of the sacramente For Abraham had lyfe and all the old holye fathers chrysts mother Elysabeth zacharyas Iohn Baptystes Simion Anna and al the apostles had lyfe alredye by fayth in chryste of whyche not one had eaten hys flesh and dronke hys bloude with ther bodely mouthes But though it is that the ryghtuos lyueth by his faythe ergo to beleue and trust in christes bloude is the eatynge that ther was meaÌ„t as the text well proueth yf thei saye we graunt that lyfe coÌ„mythe by fayth but vs all that beleue muste be baptysed to kepe the lawe and to kepe the couenauÌ„t in mynde â–ª euen so all that lyueth by faythe must receyue the sacrament I answer The sacrament is a confyrmacion to weake coÌ„scyences in no wyse to be dyspysed how beyt many haue lyued by fayth in the wyldernes which in .20.30 or 40. yers haue not receyued the sacrameÌ„t Notwythstanding thys oracyon is nothynge to the porpose For Chryste spake to the blynde and vnbeleuyng Iewes testyfyenge to them that they cold haue no lyfe Excepte they shulde fyrste eate hys flesh and drink his bloud ergo thys eatynge and drynkynge is meant only of that thing that .i. bringith life in to the soule and that is fayth by yowr owne coÌ„fessyon And therfor must it be vnderstande of faythe only and not of the sacrament And Math. the last I am wyth you into the ende of the world which may well be vnderstande and so was it of old doctors by his spiritual being with vs bifayth in his spryte so may that texte of Mathe. xviji be vnderstande wher ii or iij of you be gatherid to gether in my name ther am I in the mydes of of you Ther is many tymes ii or thre good men that mete to gether in christs name wher the sacrament is not And Ephes. iii. boweth hys knees for the Ephesians to god that he wold geue them his ryches to be strengthened wyth his spryte that chryste maye dwell in ther hartes thorow faythe Wher the harte then beleueth in Christe there dwellyth chryst in the harte though ther be no breade in the harte nether yet in the mawe The two fyreste partes takyng the old doctores to be on ther syde I answere Many of the olde doctors spake so mistycallye that they seame sometymes to affirme plainly that it is but bred wine only coÌ„cernynge the substans And that it is a fygur of the body and bloud of chryst only and some tyme that it is hys very body and bloud wherfor it were here to long to wade to farre in them And vnto theÌ„ of the secoÌ„d opinioÌ„ that the bread is his veribodi I aÌ„swere the old doctores ye must remeÌ„bre that the olde doctores as earnestly calleÌ„ it a sacryfyce as they do chrystes bodye But that ye denye and say wyth the epystle to the Ebrew that he was but ones sacryfyced for al to gether when he offered sacryficed hiÌ„ selfe to the father for owre synnes and can now no more be sacryfyced Chryste dyeth no more ore now and therfor is no more sacrafyced Nether do we properly offer hiÌ„ to God But he in his mortal flesh offered him selfe for vs to god the father and Purchased therwyth a generall pardone for euer And nowe dothe god the father profer hym and geueth hym to vs. And the pryest in godes stede proferyth hym and geueth hym vnto the people for a remyssyon and an absolucyon of ther synnes dayly yf there by the mouynge and sterynge of the sacrament beleue in the body and bloud of chryste Wherfore yt owght of no ryght to be angry with theÌ„ of the Thyrde Opynyon though they deni the doctors wher they seme to say that the sacrameÌ„t is the very body of chryst As they be not angry wyth you â–ª when ye denye them where they as ernestlye affirme that it is a sacryfice Neuer the les they answer that doctors call it a sacryfyce only because it is the memoryall yâ— Earneste and seale of that euerlastyng sacryfyce offred ones for all And euen so saye they that the doctores called the sacramente the body and bloud of christ after the same maner only bycause it is the memoryal the erneste and the seale of his body and bloude as the vse of the scryptures is to call sygnes by the names of the thynge sygnyfyed therby vnto them of the fyrste opynyon I answere wythe the same reason that it is impossyble that the sacrament shuld be a very sacryfyce For nether the sacryfices of the olde law whych prophesyed sacryfyenge of chryste Neyther yet our redempcyon was fulfylled that nyght For yf the scryptures and prophesyes were then fullfylled and we then redemed Chryste dyrd on the morowe In vayne and fals are the apostles and Euangelystes that preach hys body breakynge and hys bloude sheadynge vnder Poncius Pylate by the persecutyon of Cayphas and Annas to be our redempcyon Moreouer for all the breakyng and dyuydyng of the sacrament of hys body amonge hys Apostles Hys bodye abode styll alyue And for all that the pouryng out of the sacrament of hys bloude of the pott into the cuppe and owt of the cuppe into the mouthes and belyes of hys discyples
man and had not charyty to loue his neyghbour it helpeth not For all other giftes and the remyssyoÌ„ in chrystes bloude also are geuen hym of god to brynge hyÌ„ to loue hys neyghboure whyche thynge had a man hath all whych not had A man hath nothyng And Philip. ij how swetly and how vehemently coniureth he them to drawe all one waye to be of one accorde and one mynde or sentence And to do nothyng of stryfe or of vayn glory that is to saye of harte or dysdayn of other or of affectyon to hym selfe for to seme gloryous but eche to preferre other through meakenes and to haue his opynion suspecte and to feare leaste he had not obtained the vnderstandyng rather then of presumption to hys owne wytte to dyspyse and hate the contrary partye and persecute as a tyraunt And in the thyrd of the same Paul sayth let as manye as be parfecte that is to saye be truly taught and knowe the law truly her office the office or effect of faith and know which be good works before god and what thyntent of them is Liâ— sayth he so farre as we becom procede in one rule that we may be of one accorde Nowe hetherto we be all come and thys generall rule haue we gotten that fayth onely Iustyfyeth that is to saye that the Synne is forgeuen onelye for Chrâ—stes sake and agayne thâ—t our dutye is to loue oure neyghboures no lesse then Christ loued vs wherfor let vs procede forth in thys rule and exhorte â—che other to truste in chryste and to loue ech other as Chryste dyd and in thys wher in we all agree let vs be wyse only feruent stryue who shal be greatest goe formoost And in that which is not opened to all partyes let vs be meke sober and cold kepe our wysdome secret to oure selues abide pacyeÌ„tly tyl god opeÌ„ it to other also The cause why the third part say that thys word IS coÌ„pelleth vs not to beleue the bodely presence of Chryste to be ther is this The Iews say they are wont euer to name the memoryall sygnes of thynges with the verye name of the thyng sygnyfyed that the very name myghte the better kepe the thynge in mynde As when Iacob Ge. xxxij turned hom agayne out of mesopotania sawe the angels of God come against him He called the place where he sawe them Mahanaim an hoste bycause that hys posterytye in tyme to come when they herde the fylde whyche was none hoste yet so called shuld axe why it was so named that theyr elders myght therby haue an occasyon to teache that Iacob sawe ther the host of aungels And agayne in the same Chapyter when the angell that wrastled wyth hiÌ„ had blessed hym and was departed Iacob called the name of the place phiniell Gods face that the people in tyme to come shuld axe why it was called gods face and theyr elders shold answer bycaâ— Iacob ther saw God face to face that the name shuld kepe the thynge in mynde And agayne in the same Chapyter where he had made bowthes or houses of bowes for hys Beastes hy named the place Syncoth that is bowthes Item Genesis .xxxiij. He boughte a parcell of Lande and buylte there an alter and called it â—ll Eloth El Eloth Israell the myghty god of Israell Item Gene. 35. he called the place El Bethell the god of Bethel And Genes the last chapter Ioseph holde a lamentacyon for hys father vij dayes and the people of the contrey called the name of the place Abel Masraym the lamentacyons of the EgyptyaÌ„s Now the place was not the lamentacion but so called to kepe the lamentacyon in memory Item Exodi xii The Lambe is called Pesah a passyng by because the aungell dyd passe by the houses and hurted not where it was slayne and the bloud stryken on the postes that the name shulde kepe the thyng in memorye Item Exodi xxix and leuitie almooste euery where the beast offred for synne is called synne whych vse of speakynge Paule vseth Roma ix and .ij. Corrin v. and calleth Chryste sinne when christ yet is neyther synne nor neyther yet syÌ„full but an acceptable offerynge for synne and yet he is called oure synne Bycause he bare oure synnes on hys backe and because oure synnes are consumed and made no synne in hym yf we wyll forsake our synes and beleue in Christe for the remyssyon therof Chryst is also called our ryghtuousnes to certyfy vs that when we haue no rightuousnes of our owne yet that hys ryghtousnes is geuen vs to make satysfactyon for our vnryghtuousnesse yf ye wyll beleue it Item Exodi xxx The synne or sinne offerynge is called de Attonomente And it was yet but a sygne certyfyinge the conscyence that the atonoment was made and that God had forgeuen the synne Item Iudicum x. They called the name of a certeyn cytie Horna As ye were an vtter destruction Bycause that they had vtterly destroied man womaÌ„ chylde and al that bare lyfe Item Iudic. xv the place wher samson kylled men with an asse Iawe was called Lehy that is iawe bone to kepe the acte in mynde Item Iudic. xix Ther went a company out of the trybe of Dan and pytched besydes Kyryath IeariÌ„miÌ„n Iuda and the place was called euer after Mahond Dane the host of dan onely to kepe the thyng in mynde Item .i. Reg. vi A great stone wher God slewe fyftye thousande was called the great lamentacyon In so muche yâ— the texte sayth They put the arke on the great lamentacyon Item .i. Reg. vij Samuell pytched a stone on an ende and called the helpe stone Because GOD had there holpen them â–ª and geuen them vyctory of the philystyans Item the last of the .3 of the kyngs Sedechias came to Achab with a cople of hornes on hys head sayinge Wythe these hornes shalt thou sle the AssyriaÌ„s he meant not that Achab shuld take these hornes gore at the assyryans But wolde that he shuld beleue only that as a beaste scathered a cock of hey with his hornes so shuld Achab scather the hoste of the Assyryans with hys hoste Item Num. vi He that voyth abstinence must let hys here growe to kepe hys abstynence in mynde And his abstinence is out He is commaunded to shaue the head of hys abstynence and to offer such offerynges as are there apoynted after that he hath shauen of hys abstinence Lo ther the here is called hys abstinence aÌ„d is yet but a memory of hys abstinence Item Iere. vii The prophet was commaunded to shere of hys abstynence and to cast it away whych abstynence is but hys here Also Ezechiel xij God commaunded the prophet to remoue with al hys goodes after such maner as conquerers cary awaye the people captyue from contre to contry and when he had done The lord sayd vnto hym thys prophesy is the capyteyne or prynce of Ierusalem â–ª when yet it was but an ensample to
the couenaunt yâ— god wold be the god of abrahaÌ„s sed went ouer the frute assone as it had lyfe and yâ— is no reasoÌ„ but that the coÌ„uenauÌ„t must nedes perteyn to the males assone as to the femals wherfor the couenauÌ„t must nedes saue the males vnto the .8 day aÌ„d theÌ„ the couenant was that the ruler shuld sley the males onely if the fryend dyd not cirscuÌ„cyse theÌ„ not that the cyrcuÌ„cyon saued theÌ„ but to testyfy yâ— couenant only and then it followeth that the infaÌ„ts that dye vnbaptysed of vs chrysteÌ„ that wold baptise theÌ„ at due time aÌ„d tech theÌ„ to beleue iÌ„n christ â–ª are in as good case as these that dye baptysed for as that couenaunt made to the faith of abraham weÌ„t ouer hys sede as sone as it had lyfe aÌ„d or the sygne was put on theÌ„ eueÌ„ so must nedes the couenauÌ„t made to all that beleue in chrystes bloud go ouer that sede assone as it hath life in the mothers woÌ„beyer the sygne be put onâ— for it is the couenaunt only aÌ„d not the sygne that saueth vs though that signe be comanded to be put oÌ„ at due time to styr vp faith of the couenauÌ„t yâ— saueth vs in stead of cyrcuÌ„cysioÌ„ came our baptisme wherby we be receiued iÌ„to the religioÌ„ of christ made ê‘takers of his passyoÌ„ meÌ„bres of hys church wherby we be bouÌ„d to beleue in Chryst in the father thorow hyÌ„ for the remissyoÌ„ of sinnes to kepe the law of Chryst to loue ech other as he loued vs and wherby yf we thus beleue and loue we callyng God to be our father and to do accordyng as he hath promysed Chryste So nowe by baptysme we be bouÌ„d to god god to vs and the bond and seale of the couenaunt is wryten in our fleshe by whych seale or wryting God chalengeth fayth and loue vnder paine of iust dampnacyon And we yf we beleue and loue chaleng as it ys aboue rehearsed al mercy what so â—v we neade or elles God must be an vntrewe God And god hath bounden vs chrysteÌ„s to receyue thys sygne for our infyrmities sake to be a wytnesse betwene him and vs and also to put this signe vpoÌ„ our chyldreÌ„ not byndiÌ„g vs to any apointed time but as it shall seame to vs most conuenient to bryng theÌ„ to the knowledg of God the father of christ and of theyr Duetye to God and to his lawe and as the cyrcuÌ„sysed in the fleshe aÌ„d not in the hart hath no part in gods good promysses Euen so they baptysed in the flesh not in the hart hath no part iÌ„â—strysts bloud And as the cyrcuÌ„sised in the hart not iÌ„ the flesh had part in gods good promyses Euen so a turck vnbaptysed because he eyther knowethe not yâ— he oght to haue it or caÌ„ not for tiraÌ„ny if he beleue in chryst loue as christ did taght hath hys partin chryst bloude And though that the outwarde cyrcuÌ„cision by the which god chalengeth theÌ„ to do hiÌ„ seruice ye whether they wold or not and by which they were taught to beleue in god in the sede of AbrahaÌ„ yei shuld come blysse all the world to loue the law certifyed theÌ„ on the other syde of the good wil of god if they so dyd it thogh I say it was the chefe and moost priÌ„cypall sygne for so are such ceremonies called in the Hebrue by cause they yet signyfy other thyngs thaÌ„ appeareth to the outward seÌ„ce yet god gaue theÌ„ dyuers other sygnes both to styrre vp fayth to the promys made theÌ„ and also to kepe the benefyt of the mercy of God in mynd As Exo. 13. All the fyrst borne both of maÌ„ best are santifyed dedicated vnto the lord for a remeÌ„brauÌ„ce that the lorde slewe all the fyrst boreÌ„ of Egypt This did god coÌ„maunde to be obserued that the chyldren shuld axe why coÌ„maunded their fathers to teach their childreÌ„ wheÌ„ they shuld axe what was ment therby And Exo. 30. The sabot is coÌ„mauÌ„ded to be obserued to be asigne to testify the god had sanctifyed dedicated or choseÌ„ theÌ„ that they shuld be his peple to kepe his lawes and that he wold be their god to kepe theÌ„ aÌ„d to testyfye also that god hath created al thiÌ„ges of nought .vi. days aÌ„d rested the .vii. Num. x god coÌ„mauÌ„ded the childreÌ„ of ysrael to blow a troÌ„pet wheÌ„ they Entred into the Battell agaynste theyr enemyes and promysed that theiÌ„ shuld be thoght vpoÌ„ before the lord yeir god saued from their enemies And lyke wyse in the soleÌ„pne feastes god coÌ„mauÌ„ded to blow trompets ouer the sacrifice to be a signe vnto theÌ„ the god wold thinke on theÌ„ accordyng to the couenaÌ„t made in the bloud of the sacrifice Lo the troÌ„pets wer coÌ„maÌ„ded to be bloweÌ„ not the god delyted in the noyse of the troÌ„pets but in fayth of hys people Nu. 15. the Israelytes are coÌ„maunded to make yelow gardes vpoÌ„ their garmeÌ„ts to put theÌ„ in remeÌ„braunce to kepe his coÌ„mauÌ„demeÌ„tes that they shulde do nothyng after theyr owne Imaginacion nor obserue any fation that pleaseth youre owne eyes wherby ye se that cerimonies are not a seruice to god but a seruice to maÌ„ to put hiÌ„ in miÌ„de of the couenaÌ„t to styrre vp fayth and loue which are goddes spyrytual sacrifyce in mans hart c. And Iosua 4. wheÌ„ the water of Iordane had geueÌ„ them place to go ouer by drye grounde God coÌ„maunded Iosua to take .xij. stones out of the bottoÌ„ of Iordan to pitche theÌ„ on the lande to kepe the dede in memory and commaunded when the chylderen shoulde are what the stones mente that the father shuld teache theÌ„ In the .iij. of the kinges .xi. Aiastare the clok of IherobohaÌ„ iÌ„ xij peces bad hiÌ„ take x· in sygne yâ— he shuld raygne ouer x. of the tribes In .4 Reg. 13. Elyseus made Iohan kyng of Israell vppon a wiÌ„dow eestward toward the SyriaÌ„s made hiÌ„ to shoote out an arow said it is the arow of victory thorow the lord agaiÌ„st the SyriaÌ„s aÌ„d that did he to stablysh the kyngs fayht in God that he shuld with gods help ouercome the SiriaÌ„s theÌ„ he bad the kyng smyte the grouÌ„d with an arow the king smot it thryse wherby he prophesyed and certyfyed the kynge that he shuld thryse ouercom the Sirians And Esayas in hys .xij. chapter commauÌ„ded to go naked and barefot to be a sygne that Egypt in whome the chyldren of Israell trusted shulde be so caryed a way captyue of Nabugodonoser And Hieremias in hys .27 chapyt commith amonge the People with boundes and yocke bowes abowte his necke and sheweth them vnto all the kynges of those contreys In token that they must be al vnder the yocke of Nabugodonoser kiÌ„g of babiloÌ„ god so vsed to geue theÌ„ signes that they wold not beleue wtout signes as ye may se not only in the
god which hath promysed Math. vii If we seke we shall fynde wold sende vs true interpreters of hys sygnes or sacramentes And he that beyng of a laufull age obserueth a ceremony and knoweth not the intent to hym is the ceremonye not onely vnproffitable but also hurtfulle cause of sinne In that he is not careful and dylygent to searche for it he there obserueth them wyth a false faith of his owne Imagynacyon thynkyng as all ydolaters do and euer haue done that the outwarde worke is a sacryfice and a seruice to God The same synneth yet more deper and more dampnable Neither is ydolatry any other thiÌ„g theÌ„ to beleue that a vysyble ceremonye ys a seruice to the inuysyble god whose seruyce is spyrytuall as he is a spyryte And is none other thynge then to knowe that all is of hym and to truste in hym only for al thynges and to loue hym for hys greate goodnesse and mercye aboue all And oure Neyghboures as oure selues for hys sake vnto which spyrytuall seruing of God to brynge vs to were old ceremonyes ordeyned These be nowe sufficyente concernyng thyntent and vse of the ceremonies and how they came vp Nowe let vs consyder the woordes of thys testament and promysses as they be rehearsed of thre Euangelistes mathew marke and Luke and of the apostle paul For Ihon which wrot last touched nothyng that was suffisyently declared of other Mathew in the .xxvi sayth thus as they sate Iesus toke brede and gaue thankes and brake and gaue hys dyscyples and sayd take and eat thys is my body And he toke the cuppe and thanked and gaue it them sayynge Drynke of it all for it is my bloud of the newe testamente whych shall be shedde for manye for the remyssyon of synnes Fyrst ye se by these wordes that the body was geueÌ„ to death the bloud shed for the remyssyon of siÌ„ns that for many But who are these mani verely they that turne to God to beleue in him onely and to endeuoure theÌ„ selues to kepe his lawe froÌ„ hense forth whych many yet in respecte of them that loue not the law are but very fewe and euen that lytle Flocke that gaue them selues whollye to followe Chryst wherfore yf any man thynke he beleue in Chryst and haue not the lawe wryteÌ„ in his hart to consent that his duety is to loue hys brother for Chrysts sake as Chryst loued hym And to indeuour hym selfe so to doo The fayth of that same man is vayne and bylte vppoÌ„ saÌ„d of hys owne Imagymacyon and not vppon the roke of godes worde for hys worde vnto whych he hath bound him selfe is that they only which turne to god to kepe hys Lawes shall haue mercye for chrysts sake driÌ„k of it al for it is my bloud of the new testameÌ„t for it is that is to say the driÌ„k that is in the coppe or yf ye lyste the cuppe is my bloud of the new testamente taking the cuppe for the drynke by a maner of speakyng vsed in al tonges â—s when we saye I haue dronk a cuppe of wyne we take ther the cuppe for the wyne My bloud of the new testameÌ„t that is to lay my bloud for whose shedynge sake this new testament couenauÌ„t forgeuenes of synne is made you The old testament made betwene god your father in mount synay in whyche lyfe was promysed to them only that kepe it and to be the breakers death wrathe vengeauns to be accursed only no mencyon made of mercy with coÌ„fyrmed with bloude Exodi xxiiij Moyses offered halfe the bloud to god and sprynkelyd the people with the other halfe to confyrme the couenauÌ„t and to bynde both partyes Neyther was ther anye couenaunt made that was not confirmed with bloud as it is rehersed Ebre ix and as we se in the bookes of Moyses whose custome of bloudshedyng was not only to confirme those old couenauÌ„ts but also to be a prophecy of the bloud that shuld be shedde to confyme thys testamente That olde cruel and fearfull testameÌ„t whych drawe the people away they durste not abyde the voyce of the thunder nor the terrible syght of the fyer â–ª But went stode a farre of was coÌ„fyrmed with the bloude of calues But thys newe ande gentle Testamente whyche calleth agayne and promyseth mercy to al that wyll mend as it is a more better testament so it is confyrmed with more better bloud to make menne se loue to loue agayne and to be a greater confirmacyoÌ„ of the loue promyssed For yf he gaue vs hys sonne what wyll he denye vs yf god so loued vs wheÌ„ we were synners and knew him not that he gaue hys soÌ„ne for vs how much mor loueth he vs nowe when we loue agayne and wolde fayne kepe hys commaundementes in the olde couenauntes the people were sprynkeled with bloude of calues wtout in ther bodyes to bynde them to kepe the law elles were bound vnto iust dampnacyon for the breakyng of it Here it is sayde drynke of it euery one that your soules wtin maye be sprynkeled washyd thorow fayth wyth the bloude of the son of god for the forgeuenes of syÌ„ne to be partakers of a more easy kynde testameÌ„te vnder which yf you synne thorowe fragylyte you shal be warned louingli receyued to merci yf you wyl turne agayne and amende Marke in the .xiiij. as they dyd eat Iesus toke breade and blessed and brake gaue them and sayde Take you thys is my body And he toke the cup and thanked and gaue them and they dranke of it all And he sayde Thys is my bloud of the newe Testamente there is all one wyth Mathewe and to vnderstand as aboue Luke in the .xxij. He toke breade thanked and brake and gaue them sayinge Thys is my body that shal be geuen for you this do in remeÌ„braunce of me Like wyse the Cuppe when he had Supped saying Thys cuppe is the newe testament in my bloud whych shal be shed for you Here is also to be noted that the cause of the instytucyon was to be a memoryall to testyfye that Chrystes body was geuen and hys bloude shed for vs and agayne wher Mathew and marke sayd thys is my bloud in the newe testamente Luke saythe Thys cuppe is the newe testament in my bloud which shal be shed for you Thys is a strauÌ„ge speakynge and farre from the vse of oure toÌ„ge to call the Sygne and confyrmacyon with the name of the thyng that is sygnyfyed and confyrmed The testamentis that Chrystes bloud is shed for our sinnes And christ saith Thys cuppe is that testament sygnyfying therby that the thyng that is meÌ„te by thys ceremony is that we beleue that hys bloudsheadyng is the remyssyon of oure synnes whych is the very testameÌ„t Paule .1 Cor. x. sayth on thys maner I delyuered vnto you that I receaued of the lorde How that the lord Iesus that same nyghte he was betrayed toke bread and gaue thankes and brake
and sayd Take ye and eate thys is my body that shal be delyuered for you this do in the remembraunce of me Lykewyse also the cuppe when he had supped saynge Thys cuppe is the new testament in my bloud thys do as ofte as you shall drynke it in the remembraunce of me As oft sayth paul as you shall eate of thys Breade and drynke of thys cuppe ye must declare or preache the lordes death vntyll he come As mathew and marke agre in these wordes So do lucas and paule And as it is aboue declared vppon the wordes of luke and so here by so oft repeting one thyng Thys do in the remembraunce of me This cuppe is the newe testament in my bloud This do as ofte as ye drynke it in the remembrauns of me Agayne As ofte as ye shall eate of thys bread and drynke of the cup as ye must declare the lordes death By thys ofte repetyng I say ye may euydeÌ„tlye perseyue that the cause entent and whole porpose of the Instytucyon of the sacrament was to testyfye and confyrme the faythe of the testament made in the death of chryste How that for his sake oure synnes shal be forgeuen So do this in the remembrauns of me that is to say Take bread and wyne aÌ„d reherse the couenauÌ„t aÌ„d testament ouer them How that my body was broken and mi bloud shed for theÌ„ the geuetheÌ„ the people to eate and drynke to be a sygne an earneste and the seal of the testament and cry vppon them withowt sesing to beleue in me only for remyssyoÌ„ of siÌ„nes not to dispraue how weak so euer they be only yf they hange on me desyre powre to kepe the lawe after my doctryne and ensample of my lyfe and do morne be sory by cause they caÌ„ not do that good thynge whych they wold Furth sayth paule Who so euer eatyth of the brade drynketh of the cuppe vnworthelye is gylty of the body and bloud of the lord that is to say Whoso receueth the sacrament of the body and bloude of chryst wyth an vnclene hart not forsakyng the olde luste of his flesh Nor porposynge to folowe chryst and to be to hys neyboure as christe was to hym only mercyful The same sinneth agaynste the body and bloud of Chryste In that he makyth a mocke of the ernest deathe of chryste And as it is wryten Ebru x. Treadeth chryst vnder fote compteth the bloude of the testamente wherwyth he was washyd as an vnholye thing and dothe dyshonor the sprite of grace of thys ye may ê‘ceyue agayne what the sacramente meaneth and what the intent of the ordinaunce was and howe such ceremonyes came vp And whence they had theyte begynnyng and what the frute therof is what is therin to be sought And thought were Inough So that I myght here wel cease yet bycause the vnquyet Scrupulous and Superstycyous nature of man holy geuen to ydolatry hath styrred vp suche tradycyons about thys one sacrament moost specyally I can not but speake therof some what more and declare what my conscyence thynketh in thys matter Ye shall vnderstand therfore that there is great dyssention and thre opynions about the woordes of Chryste where he saith in prononcyng the testament ouer the breade thys is my body and in pronoucynge it ouer the wyne thys is my bloud One part say they that these sayinges thys is my body thys is my bloud coÌ„pelle vs to beleue vnder payne of damnatyon that the bread and wyne are chaÌ„ged into the very body bloud of chryst ryally As the water at Cana Galylee was turned into very wyne The second part sayth we be not bouÌ„d to beleue that breade and wyne ar changed but only that this body bloud ar ther presentlye The thyrde say we be bounde by these wordes to beleue only tha christes body was broken and hys bloud shed for the remyssyon of our synnes that there is no other satysfaction for synne then the death and passyon of chryste The fyrst say these words This is my body thys is my bloud compell vs to beleue that the thynges ther showed are the veri body bloud of chryst really but bread wyne say they caÌ„ not be Chrysts naturall body therfore the breade and wyne are changed turned altered and transsubstancyat in to the very body and bloud of Chryste And they of thys opinyon haue busyed them selues in sekynge subteltes and symylytudes to proue how the very body and bloud myght be ther vnder the symylytud of bread and wyne only The very bread and wyne thus transsubstanciat and so occupyed in slâ—ynge all that wyll not captiue theyr wyttes to beleue them that they neuer taught nor vnderstode that the sacramente is an absolucyon to al that therbi beleue in the body bloud of Chryst. The second parte graunte with the fyrst that the wordes coÌ„pell vs to beleue that the thyngs shewed in the sacrameÌ„t are the very body aÌ„d bloud of chryst But when the fyrste saye bread and wyn can not be the very body bloud of christ There they vary and dyssent from theÌ„ affyrmyng that breade and wyne maye and also is Chrystes body ryally and very bloud of Chryste And saye that it is as trewe to saye the bread is Chrystes body and that wyne is hys bloud as it is true to saye Chryst beyng a very man is also very god And they say As the god head the maÌ„hod in christ are in such maÌ„ner coupled together the man is very god god very maÌ„ EueÌ„ so the very body the breade are so coupled yâ— it ys as tru to say the bread is the body of chryst the bloud so aÌ„nexed there with the wyne that it is eueÌ„ as tru to say the wyn is chrysts bloud The .i. thogh they haue slain so mani in for the defense of ther opinyon yet thei are readye to receuethe second sorte to fellowship not greatli stryuynge with theÌ„ or abhorryng the presens of bread wiÌ„ wyth the very body and bloud so that they yet by that meanes may kepe hym ther stil hope to sell hym as deare as before also some to bye hym and not to mynyshe the pryce The thyrd affyrme that wordes wyll nomore but only that we be leue by the thyngs that are ther shewed the chrystes body was broken hys bloud shede for our synnes yf we wyll forsake our sinnes and turne to god to kepe hys lawe And they saye that these saynges thys is my bodye thys is my bloude Shewyng bread wyne are trewe as christ meane them as the people of that coÌ„tre to whom chryst spake were acustomed to vnderstand such wordes and as the scrypture vseth in a thowsand places to speke as when one of vs sayth I haue dronk a cupp of good wyne the sayynge it is trew as the man mente that he drank wyne only and not the cuppe which wordes happelye in some other nacyons eares